| 1. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 168 |
2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 199| 603c. τοῦτο ᾧ προσομιλεῖ ἡ τῆς ποιήσεως μιμητική, καὶ ἴδωμεν φαῦλον ἢ σπουδαῖόν ἐστιν. | 603c. that part of the mind to which mimetic poetry appeals and see whether it is the inferior or the nobly serious part. So we must. Let us, then, put the question thus: Mimetic poetry, we say, imitates human beings acting under compulsion or voluntarily, and as a result of their actions supposing themselves to have fared well or ill and in all this feeling either grief or joy. Did we find anything else but this? Nothing. Is a man, then, in all thi |
|
3. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •literary/literature, characters •literary/literature, form of p’s dialogues Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 201| 223d. Ἀριστόδημος οὐκ ἔφη μεμνῆσθαι τῶν λόγων—οὔτε γὰρ ἐξ ἀρχῆς παραγενέσθαι ὑπονυστάζειν τε—τὸ μέντοι κεφάλαιον, ἔφη, προσαναγκάζειν τὸν Σωκράτη ὁμολογεῖν αὐτοὺς τοῦ αὐτοῦ ἀνδρὸς εἶναι κωμῳδίαν καὶ τραγῳδίαν ἐπίστασθαι ποιεῖν, καὶ τὸν τέχνῃ τραγῳδοποιὸν ὄντα καὶ κωμῳδοποιὸν εἶναι. ταῦτα δὴ ἀναγκαζομένους αὐτοὺς καὶ οὐ σφόδρα ἑπομένους νυστάζειν, καὶ πρότερον μὲν καταδαρθεῖν τὸν Ἀριστοφάνη, ἤδη δὲ ἡμέρας γιγνομένης τὸν Ἀγάθωνα. τὸν οὖν Σωκράτη, κατακοιμίσαντʼ ἐκείνους, ἀναστάντα ἀπιέναι, καὶ ἓ ὥσπερ εἰώθει ἕπεσθαι, καὶ ἐλθόντα εἰς Λύκειον, ἀπονιψάμενον, ὥσπερ ἄλλοτε τὴν ἄλλην ἡμέραν διατρίβειν, καὶ οὕτω διατρίψαντα εἰς ἑσπέραν οἴκοι ἀναπαύεσθαι. | 223d. for he had missed the beginning and was also rather drowsy; but the substance of it was, he said, that Socrates was driving them to the admission that the same man could have the knowledge required for writing comedy and tragedy—that the fully skilled tragedian could be a comedian as well. While they were being driven to this, and were but feebly following it, they began to nod; first Aristophanes dropped into a slumber, and then, as day began to dawn, Agathon also. When Socrates had seen them comfortable, he rose and went away,—followed in the usual manner by my friend; on arriving at the Lyceum, he washed himself, and then spent the rest of the day in his ordinary fashion; and so, when the day was done, he went home for the evening and reposed. |
|
| 4. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 9 |
| 5. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 198 |
| 6. Plautus, Miles Gloriosus, 1079 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 200 |
| 7. Plautus, Trinummus, 283 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 219 |
| 8. Plautus, Truculentus, 12-13 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 219 |
9. Cicero, De Oratore, 2.51-2.54 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 74| 2.51. 'Plane' inquit Catulus 'adsentior.' 'Age vero,' inquit Antonius 'qualis oratoris et quanti hominis in dicendo putas esse historiam scribere?' 'Si, ut Graeci scripserunt, summi,' inquit Catulus; 'si, ut nostri, nihil opus est oratore; satis est non esse mendacem.' 'Atqui, ne nostros contemnas,' inquit Antonius, 'Graeci quoque ipsi sic initio scriptitarunt, ut noster Cato, ut Pictor, ut Piso; 2.52. erat enim historia nihil aliud nisi annalium confectio, cuius rei memoriaeque publicae retinendae causa ab initio rerum Romanarum usque ad P. Mucium pontificem maximum res omnis singulorum annorum mandabat litteris pontifex maximus referebatque in album et proponebat tabulam domi, potestas ut esset populo cognoscendi, eique etiam nunc annales maximi nomitur. 2.53. Hanc similitudinem scribendi multi secuti sunt, qui sine ullis ornamentis monumenta solum temporum, hominum, locorum gestarumque rerum reliquerunt; itaque qualis apud Graecos Pherecydes, Hellanicus, Acusilas fuit aliique permulti, talis noster Cato et Pictor et Piso, qui neque tenent, quibus rebus ornetur oratio—modo enim huc ista sunt importata—et, dum intellegatur quid dicant, unam dicendi laudem putant esse brevitatem. 2.54. Paulum se erexit et addidit maiorem historiae sonum vocis vir optimus, Crassi familiaris, Antipater; ceteri non exornatores rerum, sed tantum modo narratores fuerunt.' 'Est,' inquit Catulus 'ut dicis; sed iste ipse Caelius neque distinxit historiam varietate colorum neque verborum conlocatione et tractu orationis leni et aequabili perpolivit illud opus; sed ut homo neque doctus neque maxime aptus ad dicendum, sicut potuit, dolavit; vicit tamen, ut dicis, superiores.' | |
|
10. Terence, The Eunuch, 246 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 200| 246. Olim isti fuit generi quondam quaestus apud saeclum prius. | |
|
| 11. Cicero, Pro Balbo, 15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 200 |
| 12. Cicero, Letters To His Friends, 5.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •elaboration, literary, in greco-roman literature, in historiography Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 74 |
13. Ovid, Ars Amatoria, 2.227 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 225| 2.227. Nocte domum repetens epulis perfuncta redibit: | |
|
| 14. Horace, Odes, 4.4.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 226 |
| 15. Livy, History, 29.11.3-29.11.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •elaboration, literary, in greco-roman literature, in poetry Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 50 |
16. Lucretius Carus, On The Nature of Things, 1.249-1.270, 2.991-2.1022 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 89| 1.249. discidio redeunt in corpora materiai. 1.250. postremo pereunt imbres, ubi eos pater aether 1.251. in gremium matris terrai praecipitavit; 1.252. at nitidae surgunt fruges ramique virescunt 1.253. arboribus, crescunt ipsae fetuque gravantur. 1.254. hinc alitur porro nostrum genus atque ferarum, 1.255. hinc laetas urbes pueris florere videmus 1.256. frondiferasque novis avibus canere undique silvas, 1.257. hinc fessae pecudes pinguis per pabula laeta 1.258. corpora deponunt et candens lacteus umor 1.259. uberibus manat distentis, hinc nova proles 1.260. artubus infirmis teneras lasciva per herbas 1.261. ludit lacte mero mentes perculsa novellas. 1.262. haud igitur penitus pereunt quaecumque videntur, 1.263. quando alit ex alio reficit natura nec ullam 1.264. rem gigni patitur nisi morte adiuta aliena. 1.265. Nunc age, res quoniam docui non posse creari 1.266. de nihilo neque item genitas ad nil revocari, 1.267. ne qua forte tamen coeptes diffidere dictis, 1.268. quod nequeunt oculis rerum primordia cerni, 1.269. accipe praeterea quae corpora tute necessest 1.270. confiteare esse in rebus nec posse videri. 2.991. / l 2.992. omnibus ille idem pater est, unde alma liquentis 2.993. umoris guttas mater cum terra recepit, 2.994. feta parit nitidas fruges arbustaque laeta 2.995. et genus humanum, parit omnia saecla ferarum, 2.996. pabula cum praebet, quibus omnes corpora pascunt 2.997. et dulcem ducunt vitam prolemque propagant; 2.998. qua propter merito maternum nomen adepta est. 2.999. cedit item retro, de terra quod fuit ante, 2.1000. in terras, et quod missumst ex aetheris oris, 2.1001. id rursum caeli rellatum templa receptant. 2.1002. nec sic interemit mors res ut materiai 2.1003. corpora conficiat, sed coetum dissupat ollis; 2.1004. inde aliis aliud coniungit et efficit, omnis 2.1005. res ut convertant formas mutentque colores 2.1006. et capiant sensus et puncto tempore reddant; 2.1007. ut noscas referre earum primordia rerum 2.1008. cum quibus et quali positura contineantur 2.1009. et quos inter se dent motus accipiantque, 2.1010. neve putes aeterna penes residere potesse 2.1011. corpora prima quod in summis fluitare videmus 2.1012. rebus et interdum nasci subitoque perire. 2.1013. quin etiam refert nostris in versibus ipsis 2.1014. cum quibus et quali sint ordine quaeque locata; 2.1015. namque eadem caelum mare terras flumina solem 2.1016. significant, eadem fruges arbusta animantis; 2.1017. si non omnia sunt, at multo maxima pars est 2.1018. consimilis; verum positura discrepitant res. 2.1019. sic ipsis in rebus item iam materiai 2.1020. intervalla vias conexus pondera plagas 2.1021. concursus motus ordo positura figurae 2.1022. cum permutantur, mutari res quoque debent. | |
|
| 17. Pliny The Elder, Natural History, 35.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 204 |
| 18. Plutarch, Publicola, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 201 |
19. Tacitus, Histories, 4.83-4.84 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •elaboration, literary, in greco-roman literature, in poetry Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 50 | 4.83. The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â he ruled over the people of Sinope at that time â and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister. 4.84. When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis. |
|
| 20. Censorinus, De Die Natali, 17.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 200 |
| 21. Pliny The Younger, Letters, 5.6.43-5.6.44 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 121 |
22. Tertullian, On The Games, 9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 219 | 9. Now as to the kind of performances peculiar to the circus exhibitions. In former days equestrianism was practised in a simple way on horseback, and certainly its ordinary use had nothing sinful in it; but when it was dragged into the games, it passed from the service of God into the employment of demons. Accordingly this kind of circus performances is regarded as sacred to Castor and Pollux, to whom, Stesichorus tells us, horses were given by Mercury. And Neptune, too, is an equestrian deity, by the Greeks called Hippius. In regard to the team, they have consecrated the chariot and four to the sun; the chariot and pair to the moon. But, as the poet has it, Erichthonius first dared to yoke four horses to the chariot, and to ride upon its wheels with victorious swiftness. Erichthonius, the son of Vulcan and Minerva, fruit of unworthy passion upon earth, is a demon-monster, nay, the devil himself, and no mere snake. But if Trochilus the Argive is maker of the first chariot, he dedicated that work of his to Juno. If Romulus first exhibited the four-horse chariot at Rome, he too, I think, has a place given him among idols, at least if he and Quirinus are the same. But as chariots had such inventors, the charioteers were naturally dressed, too, in the colors of idolatry; for at first these were only two, namely white and red - the former sacred to the winter with its glistening snows, the latter sacred to the summer with its ruddy sun: but afterwards, in the progress of luxury as well as of superstition, red was dedicated by some to Mars, and white by others to the Zephyrs, while green was given to Mother Earth, or spring, and azure to the sky and sea, or autumn. But as idolatry of every kind is condemned by God, that form of it surely shares the condemnation which is offered to the elements of nature. |
|
23. Tertullian, On The Crown, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 219 | 13. For state reasons, the various orders of the citizens also are crowned with laurel crowns; but the magistrates besides with golden ones, as at Athens, and at Rome. Even to those are preferred the Etruscan. This appellation is given to the crowns which, distinguished by their gems and oak leaves of gold, they put on, with mantles having an embroidery of palm branches, to conduct the chariots containing the images of the gods to the circus. There are also provincial crowns of gold, needing now the larger heads of images instead of those of men. But your orders, and your magistracies, and your very place of meeting, the church, are Christ's. You belong to Him, for you have been enrolled in the books of life. Philippians 4:3 There the blood of the Lord serves for your purple robe, and your broad stripe is His own cross; there the axe is already laid to the trunk of the tree; Matthew 3:10 there is the branch out of the root of Jesse. Isaiah 11:1 Never mind the state horses with their crown. Your Lord, when, according to the Scripture, He would enter Jerusalem in triumph, had not even an ass of His own. These (put their trust) in chariots, and these in horses; but we will seek our help in the name of the Lord our God. From so much as a dwelling in that Babylon of John's Revelation we are called away; much more then from its pomp. The rabble, too, are crowned, at one time because of some great rejoicing for the success of the emperors; at another, on account of some custom belonging to municipal festivals. For luxury strives to make her own every occasion of public gladness. But as for you, you are a foreigner in this world, a citizen of Jerusalem, the city above. Our citizenship, the apostle says, is in heaven. Philippians 3:20 You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for the world shall rejoice, but you shall mourn. John 16:20 And I think the Lord affirms, that those who mourn are happy, not those who are crowned. Marriage, too, decks the bridegroom with its crown; and therefore we will not have heathen brides, lest they seduce us even to the idolatry with which among them marriage is initiated. You have the law from the patriarchs indeed; you have the apostle enjoining people to marry in the Lord. 1 Corinthians 7:39 You have a crowning also on the making of a freeman; but you have been already ransomed by Christ, and that at a great price. How shall the world manumit the servant of another? Though it seems to be liberty, yet it will come to be found bondage. In the world everything is nominal, and nothing real. For even then, as ransomed by Christ, you were under no bondage to man; and now, though man has given you liberty, you are the servant of Christ. If you think freedom of the world to be real, so that you even seal it with a crown, you have returned to the slavery of man, imagining it to be freedom; you have lost the freedom of Christ, fancying it is slavery. Will there be any dispute as to the cause of crown-wearing, which contests in the games in their turn supply, and which, both as sacred to the gods and in honour of the dead, their own reason at once condemns? It only remains, that the Olympian Jupiter, and the Nemean Hercules, and the wretched little Archemorus, and the hapless Antinous, should be crowned in a Christian, that he himself may become a spectacle disgusting to behold. We have recounted, as I think, all the various causes of the wearing of the crown, and there is not one which has any place with us: all are foreign to us, unholy, unlawful, having been abjured already once for all in the solemn declaration of the sacrament. For they were of the pomp of the devil and his angels, offices of the world, honours, festivals, popularity huntings, false vows, exhibitions of human servility, empty praises, base glories, and in them all idolatry, even in respect of the origin of the crowns alone, with which they are all wreathed. Claudius will tell us in his preface, indeed, that in the poems of Homer the heaven also is crowned with constellations, and that no doubt by God, no doubt for man; therefore man himself, too, should be crowned by God. But the world crowns brothels, and baths, and bakehouses, and prisons, and schools, and the very amphitheatres, and the chambers where the clothes are stripped from dead gladiators, and the very biers of the dead. How sacred and holy, how venerable and pure is this article of dress, determine not from the heaven of poetry alone, but from the traffickings of the whole world. But indeed a Christian will not even dishonour his own gate with laurel crowns, if so be he knows how many gods the devil has attached to doors; Janus so-called from gate, Limentinus from threshold, Forcus and Carna from leaves and hinges; among the Greeks, too, the Thyr an Apollo, and the evil spirits, the Antelii. |
|
| 24. Plotinus, Enneads, 3.2.15-3.2.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •literary/literature, form of p’s dialogues Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 186 |
25. Diogenes Laertius, Lives of The Philosophers, 3.1, 3.48 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •literary/literature, characters •literary/literature, form of p’s dialogues Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 50, 201 | 3.1. BOOK 3: PLATONPlato was the son of Ariston and a citizen of Athens. His mother was Perictione (or Potone), who traced back her descent to Solon. For Solon had a brother, Dropides; he was the father of Critias, who was the father of Callaeschrus, who was the father of Critias, one of the Thirty, as well as of Glaucon, who was the father of Charmides and Perictione. Thus Plato, the son of this Perictione and Ariston, was in the sixth generation from Solon. And Solon traced his descent to Neleus and Poseidon. His father too is said to be in the direct line from Codrus, the son of Melanthus, and, according to Thrasylus, Codrus and Melanthus also trace their descent from Poseidon. 3.48. They say that Zeno the Eleatic was the first to write dialogues. But, according to Favorinus in his Memorabilia, Aristotle in the first book of his dialogue On Poets asserts that it was Alexamenus of Styra or Teos. In my opinion Plato, who brought this form of writing to perfection, ought to be adjudged the prize for its invention as well as for its embellishment. A dialogue is a discourse consisting of question and answer on some philosophical or political subject, with due regard to the characters of the persons introduced and the choice of diction. Dialectic is the art of discourse by which we either refute or establish some proposition by means of question and answer on the part of the interlocutors. |
|
| 26. Victor, De Caesaribus, 28.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 217 |
| 27. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 234.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •literary/literature, characters •literary/literature, form of p’s dialogues Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 164 |
| 28. Symmachus, Letters, 1.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 217 |
| 29. Servius, Commentary On The Aeneid, 1.235, 6.33, 8.625 (4th cent. CE - 5th cent. CE) Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 129, 131 |
| 30. Proclus, In Platonis Alcibiadem, 4.19-5.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •literary/literature, characters Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 50 |
| 31. Proclus, Theologia Platonica ( ), (5th cent. CE - 5th cent. CE) Tagged with subjects: •literary/literature, form of p’s dialogues Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 168 |
| 32. Proclus, Commentary On Plato'S Republic, 1.14.15-15.19, 1.49.13-51.25, 1.49, 1.50, 1.51.26-54.2, 1.51, 1.52, 1.53, 1.54, 1.198-10-11, 1.204.14, 1.204.15, 1.204.16, 1.204.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 201 |
| 33. Ammonius Hermiae, In Aristotelis Categorias Commentarius, 10-11, 18-30, 301-309, 31, 310-317, 32-48, 50-51, 9, 49 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 75 |
| 34. Damaskios, In Phaedonem (Versio 1), 1.6, 1.6.5-1.6.8, 9.9.4-9.9.7 (5th cent. CE - 6th cent. CE) Tagged with subjects: •literary/literature, characters •literary/literature, form of p’s dialogues Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 186, 197, 201 |
| 35. Olympiodorus The Younger of Alexandria, In Categorias Commentarium, 30.11-30.12 (6th cent. CE - 6th cent. CE) Tagged with subjects: •literary/literature, form of p’s dialogues Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 197 |
| 36. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 2.52-2.79, 4.4-4.7, 23.11-23.13, 24.12-24.20, 29.10, 30.12, 32.5-32.6, 47.1-47.5, 50.22, 61.7-61.15, 73.24, 102.1-102.2, 107.1-107.10, 114.8, 124.8, 125.22, 129.11, 129.15, 152.14, 157.5, 166.7, 166.9, 170.11-170.12, 173.14, 188.12 (6th cent. CE - 6th cent. CE) Tagged with subjects: •literary/literature, form of p’s dialogues •literary/literature, characters Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 50, 108, 197, 198 |
| 37. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 168, 199 |
| 38. Optatianus Porfyrius, Carmina, 19.2-19.4 Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 225 |
39. Strabo, Geography, 13.1.54 Tagged with subjects: •elaboration, literary, in greco-roman literature, in historiography Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 85 | 13.1.54. From Scepsis came the Socratic philosophers Erastus and Coriscus and Neleus the son of Coriscus, this last a man who not only was a pupil of Aristotle and Theophrastus, but also inherited the library of Theophrastus, which included that of Aristotle. At any rate, Aristotle bequeathed his own library to Theophrastus, to whom he also left his school; and he is the first man, so far as I know, to have collected books and to have taught the kings in Egypt how to arrange a library. Theophrastus bequeathed it to Neleus; and Neleus took it to Scepsis and bequeathed it to his heirs, ordinary people, who kept the books locked up and not even carefully stored. But when they heard bow zealously the Attalic kings to whom the city was subject were searching for books to build up the library in Pergamum, they hid their books underground in a kind of trench. But much later, when the books had been damaged by moisture and moths, their descendants sold them to Apellicon of Teos for a large sum of money, both the books of Aristotle and those of Theophrastus. But Apellicon was a bibliophile rather than a philosopher; and therefore, seeking a restoration of the parts that had been eaten through, he made new copies of the text, filling up the gaps incorrectly, and published the books full of errors. The result was that the earlier school of Peripatetics who came after Theophrastus had no books at all, with the exception of only a few, mostly exoteric works, and were therefore able to philosophize about nothing in a practical way, but only to talk bombast about commonplace propositions, whereas the later school, from the time the books in question appeared, though better able to philosophise and Aristotelise, were forced to call most of their statements probabilities, because of the large number of errors. Rome also contributed much to this; for, immediately after the death of Apellicon, Sulla, who had captured Athens, carried off Apellicon's library to Rome, where Tyrannion the grammarian, who was fond of Aristotle, got it in his hands by paying court to the librarian, as did also certain booksellers who used bad copyists and would not collate the texts — a thing that also takes place in the case of the other books that are copied for selling, both here and at Alexandria. However, this is enough about these men. |
|
| 40. Valerius Maximus, Memorable Deeds And Sayings, 2.4.5 Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 201 |
41. Vergil, Aeneis, 1.453, 1.456-1.457, 6.24-6.30, 6.33, 6.792-6.794, 8.625-8.728 Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 121, 124, 129, 130, 131, 225 | 1.453. art thou bright Phoebus' sister? Or some nymph, 1.456. in our vast toil. Instruct us of what skies, 1.457. or what world's end, our storm-swept lives have found! 6.24. And lightly poised, at last, o'er Cumae 's towers. 6.25. Here first to earth come down, he gave to thee 6.26. His gear of wings, Apollo! and ordained 6.27. Vast temples to thy name and altars fair. 6.28. On huge bronze doors Androgeos' death was done; 6.29. And Cecrops' children paid their debt of woe, 6.30. Where, seven and seven,—0 pitiable sight!— 6.33. Beyond, above a sea, lay carven Crete :— 6.792. of retribution hath o'erwhelmed them there. 6.793. Some roll huge boulders up; some hang on wheels, 6.794. Lashed to the whirling spokes; in his sad seat 8.625. “Great leader of the Teucrians, while thy life 8.626. in safety stands, I call not Trojan power 8.627. vanquished or fallen. But to help thy war 8.628. my small means match not thy redoubled name. 8.629. Yon Tuscan river is my bound. That way 8.630. Rutulia thrusts us hard and chafes our wall 8.631. with loud, besieging arms. But I propose 8.632. to league with thee a numerous array 8.633. of kings and mighty tribes, which fortune strange 8.634. now brings to thy defence. Thou comest here 8.635. because the Fates intend. Not far from ours 8.636. a city on an ancient rock is seen, 8.637. Agylla, which a warlike Lydian clan 8.638. built on the Tuscan hills. It prospered well 8.639. for many a year, then under the proud yoke 8.640. of King Mezentius it came and bore 8.641. his cruel sway. Why tell the loathsome deeds 8.642. and crimes unspeakable the despot wrought? 8.643. May Heaven requite them on his impious head 8.644. and on his children! For he used to chain 8.645. dead men to living, hand on hand was laid 8.646. and face on face,—torment incredible! 8.647. Till, locked in blood-stained, horrible embrace, 8.648. a lingering death they found. But at the last 8.649. his people rose in furious despair, 8.650. and while he blasphemously raged, assailed 8.651. his life and throne, cut down his guards 8.652. and fired his regal dwellings; he, the while, 8.653. escaped immediate death and fied away 8.654. to the Rutulian land, to find defence 8.655. in Turnus hospitality. To-day 8.656. Etruria, to righteous anger stirred, 8.657. demands with urgent arms her guilty King. 8.658. To their large host, Aeneas, I will give 8.659. an added strength, thyself. For yonder shores 8.660. re-echo with the tumult and the cry 8.661. of ships in close array; their eager lords 8.662. are clamoring for battle. But the song 8.663. of the gray omen-giver thus declares 8.664. their destiny: ‘O goodly princes born 8.665. of old Maeonian lineage! Ye that are 8.666. the bloom and glory of an ancient race, 8.667. whom just occasions now and noble rage 8.668. enflame against Mezentius your foe, 8.669. it is decreed that yonder nation proud 8.670. hall never submit to chiefs Italian-born. 8.671. Seek ye a king from far!’ So in the field 8.672. inert and fearful lies Etruria's force, 8.673. disarmed by oracles. Their Tarchon sent 8.674. envoys who bore a sceptre and a crown 8.675. even to me, and prayed I should assume 8.676. the sacred emblems of Etruria's king, 8.677. and lead their host to war. But unto me 8.678. cold, sluggish age, now barren and outworn, 8.679. denies new kingdoms, and my slow-paced powers 8.680. run to brave deeds no more. Nor could I urge 8.681. my son, who by his Sabine mother's line 8.682. is half Italian-born. Thyself art he, 8.683. whose birth illustrious and manly prime 8.684. fate favors and celestial powers approve. 8.685. Therefore go forth, O bravest chief and King 8.686. of Troy and Italy ! To thee I give 8.687. the hope and consolation of our throne, 8.688. pallas, my son, and bid him find in thee 8.689. a master and example, while he learns 8.690. the soldier's arduous toil. With thy brave deeds 8.691. let him familiar grow, and reverence thee 8.692. with youthful love and honor. In his train 8.693. two hundred horsemen of Arcadia , 8.694. our choicest men-at-arms, shall ride; and he 8.695. in his own name an equal band shall bring 8.696. to follow only thee.” Such the discourse. 8.697. With meditative brows and downcast eyes 8.698. Aeneas and Achates, sad at heart, 8.699. mused on unnumbered perils yet to come. 8.700. But out of cloudless sky Cythera's Queen 8.701. gave sudden signal: from th' ethereal dome 8.702. a thunder-peal and flash of quivering fire 8.703. tumultuous broke, as if the world would fall, 8.704. and bellowing Tuscan trumpets shook the air. 8.705. All eyes look up. Again and yet again 8.706. crashed the terrible din, and where the sky 8.707. looked clearest hung a visionary cloud, 8.708. whence through the brightness blazed resounding arms. 8.709. All hearts stood still. But Troy 's heroic son 8.710. knew that his mother in the skies redeemed 8.711. her pledge in sound of thunder: so he cried, 8.712. “Seek not, my friend, seek not thyself to read 8.713. the meaning of the omen. 'T is to me 8.714. Olympus calls. My goddess-mother gave 8.715. long since her promise of a heavenly sign 8.716. if war should burst; and that her power would bring 8.717. a panoply from Vulcan through the air, 8.718. to help us at our need. Alas, what deaths 8.719. over Laurentum's ill-starred host impend! 8.720. O Turnus, what a reckoning thou shalt pay 8.721. to me in arms! O Tiber , in thy wave 8.722. what helms and shields and mighty soldiers slain 8.723. hall in confusion roll! Yea, let them lead 8.725. He said: and from the lofty throne uprose. 8.726. Straightway he roused anew the slumbering fire 8.727. acred to Hercules, and glad at heart 8.728. adored, as yesterday, the household gods |
|
| 42. Vergil, Eclogues, 4.5 Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 200 |
| 43. Anon, Anonymous Prolegomena To Plato'S Philosophy, 14.9-14.29, 22.8-22.12, 22.39-22.58, 26.13-26.44 Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 50, 168, 200 |
| 44. Corippus, De Laudibus Justini Augusti, 3.76-3.82, 4.132-4.141 Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 217 |
| 45. Epigraphy, Brit.Mus. Ea, 147 (1027) Tagged with subjects: •dreams (in egyptian literature), asklepios epiphany in literary papyrus Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430 |
| 46. Papyri, Reymond, Priestly Family, 20 Tagged with subjects: •dreams (in egyptian literature), asklepios epiphany in literary papyrus Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430 |
| 47. Catull., Catull., 14.23, 43.8, 64.113-64.115 Tagged with subjects: •nan Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 129, 219 |
| 48. Papyri, P.Petr., 30(1) Tagged with subjects: •dreams (in egyptian literature), asklepios epiphany in literary papyrus Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430 |
| 49. Papyri, P.Eleph., 3.416, 11.1381 Tagged with subjects: •dreams (in egyptian literature), asklepios epiphany in literary papyrus Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430 |
| 50. Verrius Flaccus, In Festus Gloss. Lat., 420 Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 201 |
| 51. Symm., Or., 3 Tagged with subjects: •literature, literary Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 225 |
